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Moroni: Angel Or Treasure Guardian? 39
Mark Ashurst-McGee: Moroni: Angel or Treasure Guardian? 39 Moroni: Angel or Treasure Guardian? Mark Ashurst-McGee Over the last two decades, historians have reconsidered the origins of The Church of Jesus Christ of Latter-day Saints in the context of the early American tradition of treasure hunting. Well into the nineteenth century there were European Americans hunting for buried wealth. Some believed in treasures that were protected by magic spells or guarded by preternatural beings. Joseph Smith, founding prophet of the Church, had participated in several treasure-hunting expeditions in his youth. The church that he later founded rested to a great degree on his claim that an angel named Moroni had appeared to him in 1823 and showed him the location of an ancient scriptural record akin to the Bible, which was inscribed on metal tablets that looked like gold. After four years, Moroni allowed Smith to recover these “golden plates” and translate their characters into English. It was from Smith’s published translation—the Book of Mormon—that members of the fledgling church became known as “Mormons.” For historians of Mormonism who have treated the golden plates as treasure, Moroni has become a treasure guardian. In this essay, I argue for the historical validity of the traditional understanding of Moroni as an angel. In May of 1985, a letter to the editor of the Salt Lake Tribune posed this question: “In keeping with the true spirit (no pun intended) of historical facts, should not the angel Moroni atop the Mormon Temple be replaced with a white salamander?”1 Of course, the pun was intended. -
The Periodical Literature of the Latter Day Saints
Journal of His tory VOL. XIV, No. 3 INDEPENDENCE, MISSOURI JULY, 1921 THE PERIODICAL LITERATURE OF THE LATTER DAY SAINTS BY WALTER W. SMITH The Church of Jesus Christ of Latter Day Saints was little more than a year old when by conference action a monthly periodical was provided for, as indicated by the fol lowing item from the minutes of a conference held at Hiram, Ohio, September, 1831. THE EVENING AND MORNING STAR A conference was held, in which Brother W. W. Phelps was in structed to stop at Cincinnati on his way to Missouri, and purchase a press and type, for the purpose of establishing and publishing a monthly paper at Independence, Jackson County, Missouri, to be called the "Eve ning and Morning Star."-Times and Seasons, vol. 5, p. 481. ·w. W. Phelps, ifl }larmony with the instructions, went to Cincinnati, Ohio, secured the press and type and proceeded to Independence, Jack son County, Missouri, where he issued a prospectus setting forth his in tentions; extracts from which indicate the attitude of Saints relative to the publication of the message of the Restored. Gospel. The Evening and the Morning Star will be published at Independence, Jackson County, State of Missouri. As the forerunner of the night of the end, and the messenger of the day of redemption, the Star will borrow its light from sacred sources, and be devoted to the revelations of God as made known to his servants by the Holy Ghost, at sundry times since the creation of man, but more especially in these last days, for restoration of the house of Israel. -
The Current Restoration in Nauvoo, Illinois T
THE CURRENT RESTORATION IN NAUVOO, ILLINOIS T. EDGAR L\JiN THE FOUNDING OF THE CITY Approximately 250 miles southwest of Chicago and 150 miles north of St. Louis lies Nauvoo, Illinois. At this place the Mississippi River rather abruptly pushes itself into Iowa and then returns again to its generally southward course. Within the arc thus formed by the westward protrusion of the river are more than a thousand acres of land, the southwestern por- tion of which is quite level. On this "Flat" stood the city of Nauvoo as it was originally surveyed. Because of the curve of the Mississippi here, old Nauvoo's Main Street was once described by Robert Ripley in one of his "Believe it or Not" features as the only straight Main Street in the world having the same river at both ends. The modern city of Nauvoo is located to the east, upon bluffs which rise nearly seventy feet above the old city. On this land,^ encircled by the river on three sides, the Sac and Fox In- dians established a large agricultural village in the days preceding the settle- ment of Illinois by white men. To this locality the Indians gave the name Quashquema, in honor of one of their chiefs. Following the designation of much of the land between the Illinois and the Mississippi Rivers as bounty lands for the veterans of the War of 1812, the Indians were moved westward into Iowa. (It was this expulsion of the Indians from their Illinois villages which led to the Black Hawk War in the 1830's.) White settlers then established homes and farms near Quashquema. -
The Mormons Are Coming- the LDS Church's
102 Mormon Historical Studies Nauvoo, Johann Schroder, oil on tin, 1859. Esplin: The Mormons are Coming 103 The Mormons Are Coming: The LDS Church’s Twentieth Century Return to Nauvoo Scott C. Esplin Traveling along Illinois’ scenic Highway 96, the modern visitor to Nauvoo steps back in time. Horse-drawn carriages pass a bustling blacksmith shop and brick furnace. Tourists stroll through manicured gardens, venturing into open doorways where missionary guides recreate life in a religious city on a bend in the Mississippi River during the mid-1840s. The picture is one of prosper- ity, presided over by a stately temple monument on a bluff overlooking the community. Within minutes, if they didn’t know it already, visitors to the area quickly learn about the Latter-day Saint founding of the City of Joseph. While portraying an image of peace, students of the history of Nauvoo know a different tale, however. Unlike other historically recreated villages across the country, this one has a dark past. For the most part, the homes, and most important the temple itself, did not peacefully pass from builder to pres- ent occupant, patiently awaiting renovation and restoration. Rather, they lay abandoned, persisting only in the memory of a people who left them in search of safety in a high mountain desert more than thirteen hundred miles away. Firmly established in the tops of the mountains, their posterity returned more than a century later to create a monument to their ancestral roots. Much of the present-day religious, political, economic, and social power of The Church of Jesus Christ of Latter-day Saints traces its roots to Nauvoo, Illinois. -
Dr. Gerrit Dirkmaat Doctrine and Covenants 3-5 “My Work Shall Go Forth”
Follow Him Episode 4 Guest: Dr. Gerrit Dirkmaat Doctrine and Covenants 3-5 “My Work Shall Go Forth” Show Notes Podcast General Description Follow Him: A Come, Follow Me Podcast with Hank Smith & John Bytheway Do you ever feel that preparing for your weekly Come, Follow Me lesson falls short? Join hosts Hank Smith and John Bytheway as they interview experts to make your study for The Church of Jesus Christ of Latter-day Saints’ Come, Follow Me course not only enjoyable but original and educational. If you are looking for resources to make your study fresh, faithful, and fun--no matter your age--then join us every Sunday. Podcast Episode Description Episode 4 Part 1: Have you made a mistake that takes 2400+ years to repair? How did the stolen 116 pages affect the relationship between Joseph Smith, Lucy Mack Smith, Lucy Harris, and Martin Harris? Join us for Episode 4 as Dr. Gerrit Dirkmaat dramatically shares details about Emma’s brush with death, Joseph and Emma’s first baby’s passing, and why the pages were stolen and not lost--stolen! Part 2: Dr. Gerrit Dirkmaat is as exciting a storyteller as his name is difficult to spell! He tells us about the Redemption of Martin Harris, explains how one of the smartest men in the Church gets from Manchester to Pennsylvania, and why we no longer have the plates. Join us for Part II for one of our most dramatic episodes yet. Bonus Episode: Dr. Gerrit Dirkmaat explains how historians use various sources, how audiences should examine them, and why this matters. -
Cowdery, Oliver
Cowdery, Oliver Richard Lloyd Anderson Oliver Cowdery (1806—1850) was next in authority to Joseph Smith in 1830 (D&C 21:10—12), and was a second witness of many critical events in the restoration of the gospel. As one of the three Book of Mormon witnesses, Oliver Cowdery testied that an angel displayed the gold plates and that the voice of God proclaimed them correctly translated. He was with Joseph Smith when John the Baptist restored to them the Aaronic Priesthood and when Peter, James, and John ordained them to the Melchizedek Priesthood and the apostleship, and again during the momentous Kirtland Temple visions (D&C 110). Oliver came from a New England family with strong traditions of patriotism, individuality, learning, and religion. He was born at Wells, Vermont, on October 3, 1806. His younger sister gave the only reliable information about his youth: “Oliver was brought up in Poultney, Rutland County, Vermont, and when he arrived at the age of twenty, he went to the state of New York, where his older brothers were married and settled . Oliver’s occupation was clerking in a store until 1829, when he taught the district school in the town of Manchester” (Lucy Cowdery Young to Andrew Jenson, March 7, 1887, Church Archives). While boarding with Joseph Smith’s parents, he learned of their convictions about the ancient record that their son was again translating after Martin Harris had lost the manuscript in 1828. The young teacher prayed and received answers that Joseph Smith mentioned in a revelation (D&C 6:14—24). -
THE BOOK of MORMON in the ANTEBELLUM POPULAR IMAGINATION by Jared Michael Halverson Thesis Submitted
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ETD - Electronic Theses & Dissertations “EXTRAVAGANT FICTIONS”: THE BOOK OF MORMON IN THE ANTEBELLUM POPULAR IMAGINATION By Jared Michael Halverson Thesis Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of MASTER OF ARTS in Religion August, 2012 Nashville, Tennessee Approved: Professor Kathleen Flake Professor James P. Byrd TABLE OF CONTENTS Chapter I. “A BURLESQUE ON THE BIBLE” . 1 II. “THE ASSAULT OF LAUGHTER” . 9 III. “MUCH SPECULATION”: FIRST IMPRESSIONS OF THE BOOK OF MORMON . 18 IV. ABNER COLE AND THE PALMYRA REFLECTOR . 27 MORE SERIOUS “REFLECTIONS” . 38 V. “BAREFACED FABLING”: THE GOLD BIBLE AS (UN)POPULAR FICTION . 43 “THE YANKEE PEDDLER” . 49 “THE BACKWOODSMAN” . 52 “THE BLACK MINSTREL” . 55 THE “NOVEL” BOOK OF MORMON . 59 VI. A RHETORIC OF RIDICULE . 64 ALEXANDER CAMPBELL . 67 EBER HOWE . 70 ORIGEN BACHELER . 74 POPULAR POLEMICS . 78 VII. CONCLUSION: THE LAST LAUGH . 84 BIBLIOGRAPHY . 92 ii CHAPTER 1 “A BURLESQUE ON THE BIBLE” Sometime in late August or early September, 1831, Robert Dale Owen, son of the Scottish utopian reformer Robert Owen, received a letter from his brother William, who had hurriedly written from an Erie Canal boat somewhere near Syracuse, New York. Just as hastily Robert published the correspondence in his New York City newspaper, the Free Enquirer, not knowing that he would receive another, longer letter from William within days, just in time to be included in his weekly’s next run. What proved to be so pressing was what William had discovered onboard the canal boat: “I have met,” he announced dramatically, “with the famous ‘Book of Mormon.’”1 Published in 1830, the Book of Mormon claimed to be nothing short of scripture, an account of America’s ancient inhabitants (themselves a scattered Hebrew remnant) and God’s dealings with them over a long and bloody history. -
28-32 a Scherer Nauvoo from Coc Perspective.Qxd 6/21/02 7:37 AM Page 28
28-32_a_scherer_nauvoo from coc perspective.qxd 6/21/02 7:37 AM Page 28 SUNSTONE What does Nauvoo mean today to members of the Community of Christ (formerly RLDS Church)? How have their views changed through the generations? Does the way our two traditions differ in their views of Nauvoo reflect different spiritual understandings as well? ANSWERING QUESTIONS NO LONGER ASKED NAUVOO, ITS MEANING AND INTERPRETATION IN THE RLDS CHURCH/COMMUNITY OF CHRIST By Mark A. Scherer COLLEAGUE OF MINE RECENTLY OBSERVED, Today’s Community of Christ does not take “official posi- “Only one church name is more difficult to say than tions” in matters of church history. Although this has not al- A ‘The Church of Jesus Christ of Latter-day Saints,’ and ways been the case, members (and their historians) are free that is ‘The Reorganized Church of Jesus Christ of Latter Day from the strictures that confuse matters of faith with sound Saints.’”1 The similarity of the two names accurately suggests a historical methodology. Simply stated: “Our history is not our common historical origin, a similar priesthood, scriptural, and theology.” Thus, a member of the Community of Christ can administrative structure. And the Nauvoo, Illinois, experience is ask tough historical questions without fear of being considered pivotal to both movements. For the church headquartered in “weak in the faith.” Today, we believe our history informs us Salt Lake City, Utah, Nauvoo represents the crowning achieve- about our institutional and individual identity—where we ment of Latter Day Saintism; for the church headquartered in have been in the past, where we are at present, and where we Independence, Missouri, Nauvoo represents the movement’s are going in the future. -
The Quest for Religious Authority and the Rise of Mormonism.” Dialogue: a Journal of Mormon Thought, Vol
Mario S De Pillis, “The Quest for Religious Authority and the Rise of Mormonism.” Dialogue: A Journal of Mormon Thought, Vol. 1 No. 1 (1966): 68–88. Copyright © 2012 Dialogue Foundation. All Rights Reserved THE QUEST FOR RELIGIOUS AUTHORITY AND THE RISE OF MORMONISM by Mario S. De Pillis The editors believe this essay will help bridge the unfortunate gulf between Mormon and non-Mormon writers of Mormon history, which has allowed Mormons to be cut off from many useful insights and allowed non-Mormons to be blind to important elements such as the role of doctrine. Mario De Pillis teaches American social history and the American West at the University of Massachusetts. He has been trustee and historical consultant for the restor- ation of the Shaker community of Hancock, Massachusetts, and is presently the Roman Catholic member of a four-college ecumenical seminar of Protestant and Roman Catholic clergy and laity. Both Mormon and non-Mormon re- sponses have been arranged for the next issue. IF THERE IS TO BE ANY HONEST DIALOGUE WHATSOEVER BETWEEN educated members of the Church of Jesus Christ of Latter-day Saints (Mormons) and outsiders, the question of the historical origins of Mormonism must ever remain central. And in a way it has remained central. Nevertheless, no serious student of writings on the origins of this central issue can deny that the controversial "dialogue" of the past hundred and thirty-five years has been less than candid. It has long been true, however unfortunate loyal Mormons may find it, that the historians who write our generally accepted social and intel- lectual history have rarely consulted such standard Mormon his- torians as B. -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon. -
The Mormon Challenge
1 The Mormon Challenge A presentation of the other side of Mormonism using LDS-approved sources 2 Table of Contents Introduction ........................................................................................................................4 Sources ................................................................................................................................4 PART ONE: THE SCRIPTURES ....................................................................................5 The Book of Mormon.........................................................................................................5 Joseph Smith Sr. and the Tree of Life ............................................................................................................. 5 Ancient Evangelists ......................................................................................................................................... 7 Joseph’s Ability ............................................................................................................................................. 10 Possible Flaws Ch. 1 – Conviction and Moroni’s Promise ........................................................................... 11 Ch. 2 – A Precise Text .................................................................................................................................. 19 Ch. 3 – Testing the Book of Mormon with the Bible .................................................................................... 22 Ch. 4 – The Reality of the Law of -
NAUVOO's TEMPLE It Was Announced August 31, 1840, That A
NAUVOO’S TEMPLE Dean E. Garner—Institute Director, Denton, Texas t was announced August 31, 1840, that a temple would be built, and Iarchitectural plans began to come in. Joseph Smith “advertised for plans for the temple,” William Weeks said, “and several architects presented their plans. But none seemed to suit Smith. When [William] presented his plans, Joseph Smith grabbed him, hugged him and said, ‘You are the man I want.’”1 Thus William was made superintendent of temple construction. All his work was cleared by the temple building committee. Those on the committee were Reynolds Cahoon, Elias Higbee, and Alpheus Cutler.2 Joseph Smith had the final say pertaining to the details of the temple, for he had seen the temple in vision, which enabled him to make decisions on the temple’s appearance.3 During the October Conference of 1840, the building of the Nauvoo During the temple was voted on and accepted by the saints. The temple was to be October Conference constructed of stone. Many weeks preceding the conference, a survey of Nauvoo’s main street verified that the entire route was underlain with a of 1840, the building massive layer of limestone many feet thick, particularly so in the northern of the Nauvoo part of the community. That site was selected for the quarry, where quality white-gray Illinois limestone could be extracted for the construction of temple was voted the temple. The principal quarry from which the temple stone would on and accepted by come was opened within ten days of the conference. Work in the quarry began October 12, 1840, with Elisha Everett striking the first blow.4 the saints.